Psalm 40 — Blessed is he who understands

^40:1^ Unto the end, a psalm for David himself. ^40:2^ Blessed is he who understands concerning the needy and the poor; the Lord will deliver him in the evil day.

^40:3^ The Lord preserve him and give him life, and make him blessed upon the land, and deliver him not up to the soul of his enemies.

^40:4^ The Lord help him on his bed of sorrow: you have turned all his couch in his sickness. ^40:5^ I said, “O Lord, be merciful to me. Heal my soul, for I have sinned against you.”

^40:6^ My enemies have spoken evils against me: when shall he die and his name perish? ^40:7^ And if he came in to see me, he spoke vain things. His heart gathered together iniquity to itself. He went out and spoke to the same purpose.

^40:8^ All my enemies whispered together against me; they devised evils for me. ^40:9^ They determined against me an unjust word: shall he who sleeps rise again no more?

^40:10^ For even the man of peace, in whom I trusted, who ate my bread, has greatly supplanted me.

^40:11^ But you, O Lord, have mercy on me, and raise me up again. And I will requite them.

^40:12^ By this I know that you have had a good will for me, because my enemy shall not rejoice over me. ^40:13^ But you have upheld me by reason of my innocence, and have established me in your sight forever.

^40:14^ Blessed be the Lord the God of Israel from eternity to eternity. So be it, so be it.

423. In the preceding psalm, the psalmist showed his trust in God. Now here he asks for a sustaining mercy from God.

The title is unto the end, a psalm for David.

This title was already clear above, since this psalm written by David leads us to the end, that is, to Christ, since it treats his Passion in regard to certain elements.

Nevertheless, the gloss says that according to Jerome, in the original the title is understanding for the sons of Korah, and this is a new title among the titles of the Psalms. (Glossa ordinaria.)

And therefore it should be known that, as is written in Numbers 16, when Dathan and Abiram created a schism against Moses for the leadership of the people, Korah then rose up against Aaron for the leadership of the priesthood, and then he was burnt up. Nevertheless, not all of his family consented to this, and these individuals remained, so in David’s time they were given ministries among the singers. And it should be understood that this psalm was ordained to be sung on those days.

It should be noted that the phrase understanding for the sons of Korah is equally said about all who have understanding, and it means that through this psalm the people are stirred up to understand the divine favors, or other secrets, just as in Psalm 93: understand, you senseless among the people (Ps 93:8). And here: attend, O my people (Ps 77:1).

Mystically, Korah means Calvary, and Christ was crucified on Calvary, and so this psalm is attributed to the sons of the Passion, that is, of the Cross of Christ. And these are those who have crucified their flesh (Gal 5:24).

The intention of the psalmist is to ask for the divine mercy.

Therefore, this psalm is divided into two parts.

In the first, he asks for the divine mercy in general;

in the second, in particular, at but you, O Lord.

Regarding the first, he makes two points.

First, he asks for mercy;

second, he brings in the need to ask for mercy, at my enemies.

Regarding the first of these, he makes two points.

First, he shows to whom mercy is owed;

second, feeling within himself that he merits mercy, he asks for it: I said, since blessed are the merciful, for they shall obtain mercy (Matt 5:7).

Mercy is owed to the merciful for two reasons.

The first is from the divine acceptance, since God accepts mercy, through which a man is an imitator of God. Be you merciful (Luke 6:36).

Second, mercy is owed to the merciful from the prayers of the saints. Shut up alms in the heart of the poor and it shall pray for you (Sir 29:15). And he does this where he says, the Lord preserve him.

He announces his merit first and then his reward.

Therefore, he says, blessed is he who understands concerning the needy and the poor. Blessed is he who is merciful, who has mercy on the needy and poor. He who shows mercy to the poor will be blessed (Prov 14:21).

And he says who understands, not “who aids,” since, as has been said, he should be merciful in God’s way, and God does not always wait to be asked. He aids a desire before he is asked, and so he is truly merciful who not only aids those who ask, but also aids the needy before being asked. If I have denied to the poor what they desire and have made the eyes of the widow wait (Job 31:16). The needy man is someone who has to receive from another; the poor man is someone who has little.

Jerome has, he who considers, that is, he who busies himself in care for the business of the poor. I was an eye to the blind and a foot to the lame (Job 29:15).

If this is mystically referred to Christ, the Christian is blessed if he is the son of Korah, that is, of the Cross of Christ, through his meditation: he who understands, that is, he who has an intellect ready for obedience, understanding concerning the needy and poor, that is, the favor which Christ achieved through the Cross. Remember my poverty and transgression, the wormwood and the gall (Lam 3:19).

He describes the first when he says, the Lord will deliver him in the evil day. Days are naturally good, since they were made by God. By your ordinance the day goes on (Ps 118:91). But they are said to be evil because of the evil things which happen in them. Redeeming the time, because the days are evil (Eph 5:16). And he says, in the evil day, that is, on the day of some evil tribulation.

Now there are multiple evil days, namely, those of triumph. In the day of good things be not unmindful of evils (Sir 11:27). The highest of evils is eternal damnation, which comes upon a man in judgment, either the particular judgment, namely, in death, or in the universal judgment, that is, in the end of the world. And that day is evil on which such damnation shall come about, that is, that day is a day of wrath, a day of tribulation and distress (Zeph 1:15).

In that evil day the Lord will deliver the merciful. I was hungry . . . come, you blessed (Matt 25:35, 34). Not that mercy by itself without other virtues will deliver man, but that through mercy a man satisfies for his sins.

424. The Lord preserve him. Here he shows how he merits mercy through the prayers of the saints who pray for the merciful. And he makes a prayer for mercy to exist,

first, in a prosperous state,

and second, in a state of trial.

In a state of prosperity, one needs two things, namely,

to advance and be preserved in the good,

and second, to be delivered from evils.

Now there are three kinds of goods: namely,

the good of nature,

the good of grace,

and the good of glory.

He asks that the first, namely, the good of nature, be preserved for him, so he says, the Lord preserve him, namely, in the good which he has, namely, the good of nature. Preserve me, O Lord (Ps 15:1), lest the good of nature be corrupted through sin or through looming tribulations.

He asks to be given the good of grace: and give him life, for through grace a man has a spiritual life. Now this life should be considered, and it is achieved through formed faith. (Cf. ST II-II, q. 4, a. 3.) My just man lives by faith (Heb 10:38). And that I live now in the flesh, I live in the faith of the Son of God (Gal 2:20). For without this life, namely, of grace, our life is death. She who lives in pleasures is dead while she is living (1 Tim 5:6).

In regard to the third good, namely, that of glory, he says, and make him blessed upon the land.

If this is understood to be about perfect beatitude, the land is that of the living. I believe I will see the good things of the Lord in the land of the living (Ps 26:13). Blessed are the meek, for they shall inherit the land (Matt 5:4).

If it is understood about blessedness in this life, it is insofar as we taste something eternal with the mind, as is said, our conversation is in heaven (Phil 3:20), so it is said, make him blessed upon the land, namely, by participation in this beatitude.

And do not give him up to the soul of his enemies. Here he asks to be delivered from evils.

Among all evils, the worst is to fall into the hands of enemies. Deliver me from my enemies, O my God (Ps 58:2), because enemies persecute and afflict me out of hatred. So he says, deliver him not up to the soul, that is, to the will of his enemies, who ever hate, which means to will evil. Therefore, when someone is subject to evils, he is given up to the will of his enemy.

Or, to the will of the enemies, that is, into the power of the devil and his ministers.

425. The Lord help him. Here he makes a prayer for mercy in adversity.

And first, he asks for the divine help or aid;

second, he insists on its necessity.

Therefore, he says, the Lord help him on his bed of sorrow. He asks for mercy, or simply for the just man, the son of Korah, that the Lord should give him life and he should make him blessed upon the earth.

Second, he asks that he preserve him, and that he not hand him over to the will of his enemies.

Now, from this someone might gather that one who is merciful is not at all afflicted. So, to exclude this, he says that, at one time, his bed was full of sorrows and that the merciful person suffered this as a correction. He rebukes also by sorrow in the bed (Job 33:19).

Or it was for his humiliation, as Paul was given a sting of the flesh (2 Cor 12:7).

Or it is to test him, as is seen through all of Job and Tobit.

And so he says, the Lord help him, that is, the merciful one who is in tribulation, on his bed of sorrow, in the literal sense, upon which he lies, or in which he is quiet. God is faithful who will not suffer you to be tempted above what you are able to bear (1 Cor 10:13). And the help which you bring to him is greatly needed because you have turned all his couch in his sickness.

And he speaks here using the image of a feverish person who cannot find a place on his bed where he can be quiet but tosses about continuously. And so he says, you have turned, as if to say, he needs help because his weakness is so great that he continues to toss on his bed. And this is according to the literal sense.

All those temporal things in which he used to rest quietly have been turned for him to bitterness because God placed bitterness in them so that, having despised them, he might be converted to God. And when I turned myself to all the works which my hands had wrought . . . I saw in all things vanity (Eccl 2:11). Since mercy should be given to the merciful, I, knowing his mercy, ask for mercy.

Therefore, he first asks for mercy absolutely;

second, he describes where he principally seeks it;

third, he assigns a cause to his petition.

Therefore, he says, I said, “Lord, be merciful to me,” as if to say, “I do not have recourse to justice, but to mercy, since our salvation is not in our own righteousness.” All our justices are as the rag of a menstrual woman (Isa 64:6).

But where does he seek mercy? Principally, where misery is. And this—mercy—is given where there is a particular blessedness, since blessedness is not in corporeal things, since corporeal things are ordered to ultimate beatitude.

Therefore, misery is not principally in corporeal things, but in those things which have in them a disposition which is contrary to beatitude, such as adultery, theft, homicide, and other sins, and he who does these things does not attain the kingdom of God, as the Apostle says in Galatians 5, but is damned. Sin makes nations miserable (Prov 14:34). For sin has disordered the body, and the body has disordered the soul. A corruptible body is a load upon the soul (Wis 9:15). And this healing comes from God alone. For it was neither herb, nor mollifying plaster that healed them, but your word, O Lord (Wis 16:12).

And the reason for this petition is, for I have sinned against you.

But surely sins do not merit mercy? No.

Therefore the continuation with for designates the matter for mercy, not what merits it. There is no misery where there is not a place for mercy. And so, since I am miserable, I ask for mercy.

Or for denotes the cause of meriting, so, since a confession of sin merits mercy, he says, I ask for mercy, since I confess that I have sinned against you. He who hides his sins shall not prosper but he who shall confess . . . shall obtain mercy (Prov 28:13).

Or it can be understood otherwise: I have sinned against you is as if to say, “How do I ask for mercy?” Since you alone are the one who can heal, and since wrongdoing and sin are against you, forgiveness belongs to you. And in every sin, it is God who is offended.

And this verse is sung third, because sin is forgiven through faith and the work of the Trinity.

426. My enemies have spoken. Above, the psalmist asked for healing mercy; here he explains the need for this sort of petition: it is made necessary by his enemies. And according to the mystical sense, since the literal sense is plain, these words in this place are said in the person of Christ.

Regarding this, he makes three points.

First, he puts down the desire of the wicked who wish evil for him.

Second, he puts down the eagerness of those plotting against him, at and if he came in to see me.

Third, he puts down the counsel of those discussing him, at they whispered together against me, because I am an enemy.

First, my enemy desires to offend.

Second, he plots.

Third, he considers how to accomplish it.

Therefore, he says, my enemies have spoken, in their heart, or in word, evils against me. An evil man out of an evil treasure brings forth evil things (Matt 12:35). And these evil words express their desire for the death of Christ or of the just man.

So it is said, when shall he die? This way of speaking expresses desire. When shall I come and appear? (Ps 41:3). Let us condemn him to a most shameful death (Wis 2:20). And they desired the death of Christ, so that his reputation, which was then celebrated, would be extinguished. Let us cut him off from the land of the living, and let his name be remembered no more (Jer 11:19).

So they say, and his name shall perish. But the opposite came about, since through his death he was greatly exalted, and many were converted after the death of Christ. If a grain of wheat falling into the ground die . . . it brings forth much fruit (Job 12:24–25). Even though the evil lie in wait for the good to extinguish their name, nevertheless, as is said, the memory of the just is with praises (Prov 10:7). And sinners bring this about by plotting.

Therefore, he describes first their manner of plotting.

Second, he shows the effect of their traps, at he came to see me.

Regarding this, he makes three points.

First, he puts forward their deceitful entry;

second, the lying word;

third, the deceitful soul.

Therefore, he says, if he came in to see me. Jerome has, to visit, as if to say, “They did not come because of friendship but to sound me out.” This is the way in which the leaders of the Jews came to ensnare Jesus. In this way also they entered the Church after Christ’s death to trap and ensnare the holy men. This is what the Apostle means when he says, because of false brethren unawares brought in, who come in privately to spy on our liberty (Gal 2:4).

In regard to the second, he says, he spoke vain things, that is the people of the Jews spoke falsely against Christ, since they gave the pretense of sweet words with the mouth: master, we know that you are a true speaker (Matt 22:16). They have spoken vain things, everyone to his neighbor, with deceitful lips and a double heart they have spoken (Ps 11:3).

In regard to the third, he says, his heart gathered together iniquity to itself. A deceitful soul is one who gathers words by which he may hurt the just man. For these do not act like the bees which gather honey, but like the scarabs which gather dung. But the good gather honey, because they sweeten others with the divine sweetness. And so he says, his heart gathered together iniquity to itself.

And he says, to itself, that is, against itself. They themselves lie in wait for their own blood (Prov 1:18).

Or, to itself means to accomplish its own desires, since if they catch him in some evil, they rejoice greatly. If you give to your soul her desires, she will make you a joy to your enemies (Sir 18:31).

This is how they spoke against Christ: we have remembered that that seducer said, . . . “In three days I will rise again” (Matt 27:63).

Afterwards, he describes the effect of their plots, since they went out to slander. So he says, he went out and spoke to that same purpose.

He went out, either by lying, or by wickedness, or by familiarity, or from friendship, since beforehand he was, and seemed to be, a friend, and spoke to that same purpose, that is, falsely, since earlier he was false in words.

Or he went out from the bosom of truth, or from the friendship which he pretended, or from the Church, or from the society of Christ. Many of his disciples went back (John 6:67).

427. Against. Here he shows their evil plan to harm.

And first, he puts down the counsel of his enemies.

Second, he shows that even some good friends gathered together in this, at the man of peace.

And first, he shows the order of their taking counsel,

showing that first they gather together to discuss,

second, argue about what they are discussing,

third, determine what to do.

And he describes these three things here. Therefore, he says, all my enemies whispered together against me. The gloss has, they went out. And then: all together. (Glossa ordinaria.) And this is in Jerome’s text, although the force is not the same.

And he says, they whispered, that is, they spoke quietly, and this manner is particularly used in councils, and especially in evil counsels and by evil men who act in secret. You shall not be a detractor nor a whisperer among the people (Lev 19:16). The whisperer and the double tongued is accursed (Sir 28:15).

And he says, against me. And so they are not good plans but evil. He has devised iniquity on his bed (Ps 35:5).

And so, they devised evils to me. As Psalm 1:1 says, blessed is the man who has not walked in the counsel of the ungodly.

They determined against me an unjust word, that is, one that is not fair. They determined this in their council. It is expedient for you that one man should die for the people; . . . and from that hour they devised to put him to death (John 11:50, 53). This is the heir; come, let us kill him (Matt 21:38). Let us condemn him to a most shameful death (Wis 2:20). This evil word is found in Jeremiah: O Lord, you know all their counsel against me for evil unto death (Jer 18:23).

Shall he who sleeps rise again no more? Here he gives the reason for their depraved determination. The no is superfluous, as if to say, “He who sleeps shall not rise.” As if to say, “If we kill him, he will not rise.” No man has been known to have returned from hell (Wis 2:1). And so they believed the Resurrection to be a deception.

Or it can be taken in another way, so that no is construed with rise, and the meaning is that these are the words of the Church insulting them, as if to say, “You intended to kill him, but what you have done is frustrated since he rose up.” So he says, shall he who sleeps rise again no more?

And he says, he sleeps, because of Daniel 12:2: many of those who sleep in the dust of the earth shall awake. For Christ’s death was simply sleep, since he laid himself down in death, and he died not through violence but through his own will. And so he had the power of taking up his life by the power of divinity. Though he was crucified through weakness, yet he lives by the power of God (2 Cor 13:4).

428. For even the man of peace in whom I trusted. Above, the psalmist discussed the plan of the enemies plotting the death of Christ; here he introduces the plan of his friends. And since Christ himself said this about Judas in John 13, we will explain this regarding Christ.

Here he makes two points.

First, his condition is described,

second, his guilt.

The condition of the person of Judas is described with three things that aggravate a sin, since he is a friend, a member of his household, and one who received a good.

Therefore, he says in regard to the first, even the man of peace. Above, he said that he slept, while the traitor was attending to this. Or enemies determined against me an unjust word. But this is not surprising since even the man of peace does this, since Judas was considered to be among his friends.

Now this prophecy touches on the fact that he betrayed Christ with a kiss, which is a sign of friendship and peace. So the Lord said, Judas, do you betray the Son of Man with a kiss? (Luke 22:48). Who speak peace with their neighbor, but evils are in their hearts (Ps 27:3). I heard the reproaches of many, and terror on every side . . . from all the men who were my familiars and continued at my side (Jer 20:10). Likewise, he was a member of the household, so in whom I trusted.

But surely Christ was not deceived in his trust? No. And so he says, in whom I trusted, that is, in whom I seemed to trust—that is, to confide—since he entrusted to him the dispensation of his things.

Or it means that such was his position, and so my relation to him was such that I ought to have trusted in him.

But sometimes someone believes he should trust in someone whom he considers his friend and in whom he should confide, but nevertheless is deceived. Let him not trust in any brother of his (Jer 9:4). Believe not a friend and trust not a prince (Mich 7:5).

Or, in whom I trusted is describing Christ’s members, whom he trusted. As long as you did it to one of these my least brethren, you did it to me (Matt 25:40).

In regard to the third, he says, who ate my bread, since Christ pointed him out with a token of bread. To whom I shall reach bread dipped (John 13:26). And although Judas ate Christ’s bread, he still acted against him: he shall feed and give drink to the unthankful (Sir 29:31).

Or, my bread means my doctrine. Asher, his bread shall be fat and he shall yield dainties to kings (Gen 49:20). The bread of Christ is bread that is rich because of the sweetness of his teaching. How sweet are your words (Ps 118:103).

He has greatly supplanted me. Behold his sin.

Jerome has, he lifted his heel against me, using an image of someone who wants to oppress another completely, as if to say, “He tried to crush me completely.”

And the different translations seem to be equivalent, since what is lifted on high is magnified.

Or he has greatly supplanted me means that he made a great usurpation against me, since he brought about my death. Every supplanter will supplant (Jer 9:4). They hated him who rebukes in the gate (Amos 5:10).

429. But you, O Lord. Christ has already put forward his petition in general; now here he lays out in what he asks for mercy.

So he says that they threw me into confusion, but I can only turn to God, and so he says, but you, O Lord, have mercy on me.

Where there is misery there should be mercy. Now Christ has been made a sharer in our misery, not in regard to guilt, but in regard to punishment, and principally in regard to the punishment of death. (Cf. ST III, q. 15, a. 1, resp. and ad 3.) And so he says, have mercy on me. My mercy I will not take away from him (Ps 88:34).

But he indicates what he asks mercy for when he says, raise me up, as if to say, “Raise me up, even though they say, he who sleeps shall rise no more.”

But, even though he says, raise me up, did not Christ rise by his own power? It seems so, because the psalmist says in the person of Christ, I have slept . . . and I have risen up (Ps 3:6).

It must be said that Christ, as man, did not have the power of rising, but he had it according to the power of his divinity, which is the same in the Father and in the Son. (Cf. ST III, q. 53, a. 4.) And so if he rose by the power of the Father, he rose by his own power. And, as man, he asks from the Father what he already possessed as God, to show that this takes place by the power of his divinity.

And I will requite them. Here he puts his effect.

Christ had a twofold power after the Resurrection, in heaven and on earth. And so he repaid them with temporal captivity, since they were dispersed throughout the world, and he will repay them in the future through damnation. He has given him power to do judgment (John 5:27).

Jerome has, raise me up and repay yourself, as if to say, “This is the fruit of the Resurrection, that, once raised, I will lead many to the knowledge of your name.” What shall I render to the Lord? (Ps 115:12).

430. By this I know. Here he lays out his trust that he will be heard.

And first, he puts down that God had a good will for him, that is, the pleasure of the father’s will was upon him, so he says, that you have a good will for me. This is my beloved son in whom I am well pleased (Matt 3:17). My soul delights in him (Isa 42:1).

Likewise, he says, my enemy shall not rejoice over me, that is, Judas, and even if he rejoiced in his death, he will not ultimately rejoice, since he will be sorrowful in the resurrection. Rejoice not, you, my enemy, over me, because I am fallen; I shall arise (Mic 7:8).

And this text can be taken in two orders.

In one way, the first part is an argument for the second: “Because I think that I am acceptable to you, I know that I will arise.”

In the other way, the second part is the cause of the first: “Because my enemy is not able to rejoice over me, I know that you have a good will towards me.”

But since he lacked any sign, he says, I know, that is, I thought, or others knew.

But you have upheld me by reason of my innocence. Here, having been heard, he gives thanks.

And first, he confesses the favor.

Second, he adds praise, at blessed.

In regard to the favor, he confesses all that pertains to himself.

For he first puts forward his merit.

Second, he describes the favor of resurrection.

Third, he describes the state of resurrection.

Fourth, his exultation.

In regard to his merit, let us consider his innocence: you have upheld me by reason of my innocence. He did not sin (1 Pet 2:22). As for me, I have walked in my innocence (Ps 25:11). And for this merit he says he was upheld, or taken up.

He does not speak here about the assumption into the unity of person, since this assumption did not come about because of the merits of the man Christ, but from sheer grace, so it was done by the work of the Holy Spirit. But he says this about being lifted up out of hell, from where he rose up. (Cf. ST III, q. 53, a. 4, ad 2.) But you, O Lord, are my protector (Ps 3:4). And he says, you upheld, namely, my soul from hell, and my flesh from the sepulcher.

But how was he raised up? Certainly not to mortal life as Lazarus was? No. But he was raised to the state of immortality, so he says, and have established me in your sight forever, that is, in the state of immortality. Christ rising again from the dead, dies now no more (Rom 6:9).

And he adds, further, that he established him in his sight. He has entered into . . . heaven itself, that he may appear now in the presence of God for us (Heb 9:24). And this is forever, that is, always.

431. Blessed be the Lord. Here he sets down praise.

And he makes two points about this.

First, he puts down something on the part of the one praised;

second, on the part of the one praising.

Blessed. To bless is nothing other than to speak the good. The way we bless God differs from the way God blesses us. We bless God by recognizing his goodness to us. Bless the God of heaven (Tob 12:6). Blessing the Lord, exalt him as much as you can (Sir 43:33). Now God blesses us by causing goodness in us, since for him to speak is to act. He spoke and they were made (Ps 148:5).

He puts down something about the one praising when he says, the Lord.

The power of God is treated in regard to two things.

The first is according to the work of governance. But you, being master of power, judge with tranquility; and with great favor dispose of us (Wis 12:18).

Second, according to the work of creation.

And he touches on these two when he says, O Lord, to whom it belongs to govern, and when he says, the God, for all consider him God who is the first principle of being for all things.

Now the work of governing has ministers, but there could be no minister in the work of creating. (Cf. ST I, q. 65, a. 4.) So the honor which belongs to the one governing can be communicated to others. You received me as an angel of God (Gal 4:14). And this is dulia. But latria, which is owed to the creator, is owed to no one else. And so the gloss says, Lord, to whom dulia is owed; God, to whom latria is owed. (Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:413).)

And he says, of Israel, that is, of those seeing God. Although he governs all things, nevertheless only the faithful reap the rich fruit of his governance, which is life. And though all worship God, nevertheless only the faithful offer to God alone the worship of latria. (Cf. ST II-II, q. 84, a. 1, ad 1.)

He lays out the third when he says, from eternity to eternity, since your power is not corporeal but eternal. Your kingdom is a kingdom of all ages (Ps 144:13).

He speaks about two things on the part of the one praising.

One is confession with the mouth: for with the heart we believe unto justice but with the mouth confession is made unto salvation (Rom 10:10). And he does this when he says, blessed be God.

The second is being pleased in the affections. Rejoice in the Lord (Phil 4:4). And so he says, so be it, so be it, as if to say, “He is pleased with his good things.” And he doubles it to signify the continuation of this pleasure. O Lord God . . . keep forever this will (1 Chron 29:18).

The Hebrew has, amen, amen. And since amen, amen is placed at the end of a book, some believe that the book of Psalms is divided into many books, and one is completed here.

But this is not true, since so be it or amen here is meant to indicate continuation of desire, not consummation of a work.